The crucifixion stands as the pivotal moment in human history—the hinge point where everything changed. Join us as we explore Mark's account of Jesus' death, unpacking the profound theological significance beneath the deceptively simple words, "they crucified him."
We begin at Golgotha, examining the possible connections between Christ's crucifixion and Abraham's near-sacrifice of Isaac centuries earlier. This extraordinary parallel reveals God's consistent character throughout salvation history, providing the ultimate sacrifice Himself rather than merely requiring one from us.
What strikes many is Jesus' deliberate refusal of pain-dulling wine mixed with myrrh. Unlike most crucifixion victims who gladly accepted any relief, Jesus chose to experience the full, unmitigated suffering with complete clarity of mind. This decision reveals the intentional nature of His sacrifice—He came to earth specifically to die, and would do so with full awareness.
Perhaps most mysterious is the supernatural darkness that fell at midday during the crucifixion. This wasn't a natural eclipse (impossible during Passover's full moon) but a divine sign of judgment and mourning as Jesus bore the weight of human sin. When he finally cried out and gave up his spirit—not as one whose life was taken, but as one who sovereignly surrendered it—even the hardened Roman centurion recognized something extraordinary had occurred.
The account ends with a touching detail often overlooked: while the male disciples fled, a group of faithful women stayed to witness everything. These same women would follow Jesus' body to the tomb and return to find it empty—providing crucial eyewitness testimony to both his death and resurrection.
The cross isn't the end of the story, but rather sets the stage for the resurrection. Join us next time as we continue exploring how this darkest moment in history brings us the brightest hope for eternity.
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May God Bless you!! - Glenn and Steve
Mark as Played
Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:21):
The most important event in human history is Jesus'
death on the cross.
The most significant is hisdeath and his resurrection.
We're going to deal with thattoday.
Jesus' death on the cross.
It's the high point or youcould even describe low point of
the gospel.
It's the low point for Jesusbecause he is persecuted by
(00:43):
everyone around him, but for usit's the most meaningful because
it provides the way back to theLord God.
Hi, my name's Glenn.
I'm here with Steve.
We have a ministry we callReasoning Through the Bible.
Today we're going to find againJesus' death on the cross.
So if you have your copy of theBible, open it to Mark, chapter
(01:05):
15, and we're going to go aheadand start here.
Steve, can you start in verse22 and read to verse?
Speaker 2 (01:12):
32?
.
Then they brought him to theplace Golgotha, which is
translated place of a skull.
They tried to give him winemixed with myrrh, but he did not
take it, and they crucified himand divided up his garments
among themselves, casting lotsfor them to decide what each man
should take.
It was the third hour when theycrucified him.
(01:34):
The inscription of the chargeagainst him read the King of the
Jews.
They crucified two robbers withhim, one on his right and one
on his left, and the scripturewas fulfilled, which said and he
was numbered with transgressors.
Those passing by were hurlingabuse at him, wagging their
heads and saying Ha, you who aregoing to destroy the temple and
(01:59):
rebuild it in three days, saveyourself and come down from the
cross.
In the same way, the chiefpriests also, along with the
scribes, were mocking him amongthemselves and saying he saved
others.
He cannot save himself.
Let this Christ, the King ofIsrael, now come down from the
cross so that we might see andbelieve.
(02:20):
Those who were crucified withhim were also insulting him.
Speaker 1 (02:25):
We have here everyone who has turned their backs on
Jesus.
Even the thieves on each sideof him were ridiculing him and
insulting him.
This is again Jesus' death onthe cross, and it is most
significant to our faith.
Let's walk through this passageand we'll learn many things.
In verse 22, they took himoutside the city of Jerusalem,
(02:48):
outside the walls, to a placecalled Golgotha or the place of
a skull.
Now, still today, there's aplace that you can go to
Jerusalem and it looks similarto a skull.
There's no way of knowingwhether that is the place that
Jesus died on Could be.
The modern one is more of atourist attraction than the
(03:08):
actual place.
Christian traditions would holdthat this very spot where Jesus
died on the cross was the sameexact spot that Abraham
sacrificed Isaac.
Now, there's no way of knowingthat, but we do know that God
specified both locations.
He told Abraham the exact spotto sacrifice Isaac, and the
(03:33):
exact spot where Jerusalem wasto be located was chosen by God
as well.
So it would be like our Lord toconnect those two events,
because the be like our Lord toconnect those two events,
because the sacrifice of Isaacwas a foreshadow of the death of
God's own Son, jesus on thecross.
But again, we have no way ofreally knowing the exact
(03:55):
location.
So, steve, what are yourthoughts with this idea of Jesus
being crucified outside thecity?
Speaker 2 (04:03):
Well, it fulfills prophecy one that the criminals
were to be crucified outside thecity.
Also, that the Messiah wasgoing to be crucified or put
onto a tree.
It says cursed all those whoare on a tree.
Glenn, when you say Abrahamsacrificed Isaac, I know what
(04:24):
you're talking about.
He obviously didn't reallysacrifice Isaac.
He attempted to sacrifice him.
He was following God's ordersand we went through that whole
story when we went throughGenesis there.
But I just want to have somepeople that might not be
familiar with it that Abrahamdidn't actually sacrifice him.
I don't feel that that was theplace where he did it, because I
(04:47):
think it was more up where thetemple actually was, which was
kind of a high place there onthe temple mount.
I kind of think that that'swhere it was and the temple holy
of holies was over that placewhere Abraham was, but for sure
it was there in the Jerusalemarea called Mount Moriah back
there in Genesis.
(05:08):
As to where it was and whetherit was the actual Golgotha
outside the city or there on theTemple Mount area where Abraham
was, I still think that God isconnecting both of those areas.
Here's the reason why isbecause whenever Abraham went up
with Isaac and Isaac askedAbraham.
(05:29):
He said, father, I see that youhave the wood, I see that you
have the fire, yet I don't seewhere the sacrifice is.
And Abraham said God willprovide for himself.
The sacrifice, and God did andthis is exactly what God is
doing here in Jesus Christ is heis providing himself as the
(05:52):
satisfactory sacrifice, thepropitiation that is needed in
order to pay for our sin debt.
Speaker 1 (06:00):
Verse 23 here says they tried to give him wine
mixed with myrrh, but he did nottake it.
Now why would he refuse thewine mixed with myrrh?
Speaker 2 (06:10):
This was a concoction that they would give to the
people that they were crucifyingto dull the pain that they were
experiencing.
Crucifixion was extremely,extremely painful and cruel.
The people would hang, theirarms outstretched, their feet
would be nailed to the cross, aswell as their hands.
In order to breathe, they wouldhave to push up with their feet
(06:34):
so that they could catch theirbreath.
Then they would hang once againand it would obstruct their
breathing, their diaphragm.
So you had this repetitiveaction of them pushing up with
their feet that was nailed tothe cross and then hanging from
the cross with their handsconstantly.
This was a mixture that theywould give to them to help dull
(06:57):
the pain.
Well, jesus didn't want his paindulled.
He didn't want his faculties tobe muddled.
He was conscious of what he wasdoing.
We've talked about that allthroughout Mark and the other
Gospels that we've gone through.
Jesus has orchestrated this.
He knows exactly what he'sdoing here at these moments when
(07:20):
he's on the cross.
He doesn't want his human mindto be muddled in any way, shape
or form.
Speaker 1 (07:26):
He didn't want anyone to accuse him of well.
He didn't really feel the pain.
That's why he refused the drug.
He took the full weight of oursin.
He took the full pain.
The full crucifixion was on himand he didn't want to take away
any of that.
He paid the full price.
(07:47):
The other connection that Ialways think of is the myrrh.
Again, was a type of drug, butremember, way back at Jesus'
birth, the wise men broughtgifts of myrrh.
The myrrh was used at his birthand at his death.
The myrrh was a spice, it was atype of drug and it was given
to him at his birth and given tohim at his death, or at least
(08:12):
it appeared.
He didn't take it at eitherplace.
But the connection between thebirth and the death was that
Jesus came to die.
His purpose for coming to earth, from the very day he was born,
was to die on a cross.
That's the connection.
He came here to pay for my sinand for your sin.
Then, in verse 24, it merelysays and they crucified him.
(08:35):
A simple sentence.
And they crucified him.
But there's a lot packed inthere.
Jesus' death was ugly andhorrible, yet it has the
greatest meaning.
It was very, very gruesome.
All it says here is theycrucified him.
Steve, why doesn't any of theGospels go into any of the
(08:58):
gruesome details about thecrucifixion?
You mentioned a couple, but itwas very horrible.
I've heard medical explanationsof what happens to a human body
when they go through thisprocess, yet the Gospels mention
none of this.
All it says is they crucifiedhim.
(09:18):
Why does it go into any of thereally horrible, gory details?
Speaker 2 (09:23):
Because the people of the first century at the time
that this was written, they knewwhat crucifixion was.
It happened all the time.
It wasn't any mystery to themwhat crucifixion was.
It would be like in our daywell, they executed him.
Well, how do they executepeople today?
(09:43):
They do it in a certain way.
We're familiar with what it isgiving them drugs here in the
country where we live.
In past times it might havebeen with the guillotine and
they might have said the personwas taken up and the guillotine
was used.
Well, that was chopping offtheir head.
As you go through differenteras, there's different types of
(10:06):
capital punishment and ways andmeans in order to carry that
out.
To me, glenn, this shows thatthis is an eyewitness account
that was written in thecontemporary times.
Because of that, just ascrucifixion, the people of that
era would know what crucifixionmeant.
You didn't have to go into anydetail for them when it says
(10:28):
they crucified him.
Speaker 1 (10:30):
Many of the crucifixions took a very long
time.
That was the point ofcrucifixion was that it was not
quick.
It was very slow and verypainful and it was a gory,
horrible death that, as we'regoing to learn, god draws a
darkness down upon this in thesense that it wasn't something
(10:51):
to look at.
It was to know that it happened, but it was so horrible from a
taking on of our sin and sohorrible from a physical pain
that we don't focus on the gore,we don't focus on the blood and
the sense of just a gory, human, passionate reaction.
(11:15):
We focus on the crucifixion inthe sense that he took my sin
and he took your sin.
That's the point that we havehere.
What's really interesting to meis that at one point he has
this quote Lord, lord, why haveyou forsaken me?
Which is actually the firstverse of Psalm 22.
(11:36):
If you go back and I wouldencourage our listeners go back
and read Psalm 22.
It is a first-person accountfrom Jesus' perspective as he
hangs on the cross, describingwhat he's feeling and what he's
seeing around him as he hangs onthe cross.
It's quite interesting thatPsalm 22 gives Jesus'
(12:00):
perspective on crucifixion andit was written way back before
crucifixion had even beeninvented.
We have an inspired Word of Godgiving Jesus' perspective on
his bones being out of joint,his hearts melting like wax, his
tongue is cleaving to his mouth.
(12:22):
All of this was a descriptionof the physical parts, but he
also describes what he's seeingwith these people around him
ridiculing.
The Word of God describescrucifixion in more detail in
Psalm 22 than it does in any ofthe four Gospels.
One of the things that happensto a crucified body is that it
(12:43):
dehydrates and it's a very slow,painful, horrible death.
It is the most horrible form ofexecution ever invented by man,
and it's all packed into thisword here.
In verse 24, they crucified him.
But it's the hinge point ofhistory.
The death and resurrection ofChrist is where all of history
(13:06):
rests upon.
Without that, we have no wayback to God.
With it, then, all of humancreation can be reconciled to
God through this act.
It is the most important eventthat ever happened in human
history.
Yet all it says here is theycrucified him.
Such a simple sentence, butsuch a profound one.
(13:28):
In verse 24, the soldiersgambled for the one thing that
Jesus had that was of any value,which were the clothes on his
back.
This means that he was mostprobably crucified naked.
They took his clothes andgambled for them, the crude
soldiers not realizing what wasgoing on.
But it means he was probablyeven humiliated to the point of
(13:53):
being naked and being ridiculed.
In that sense he was humiliatedentirely and thoroughly and
that was as thorough of a deathand a humiliation as possible.
Now, in verse 25, it says it wasthe third hour, which would
(14:14):
have been 9 am, and there's abit of an apologetic question,
simply because John 19.14 saysthat Pilate met with Jesus in
about the sixth hour.
So we have Mark talking aboutthe third hour and Pilate at
least John saying that Jesus metwith Pilate about the sixth
hour.
How do we reconcile this?
(14:34):
Well, first of all, mark verywell could have been using the
Jewish way of calculating time,while John may have been using
the Roman legal way, whichstarted at midnight and since
nobody really had accurateclocks back then, really hard to
say exactly when midnight was.
That's why John says about thesixth hour, which is imprecise.
(14:57):
Then also, we read this in oneminute and we think it all just
happens in one minute.
But really, preparation for thecrucifixion took some time.
Remember, the Roman soldiershad to go through a process.
They had to do it right.
All this was happening with thetrials that morning.
It wasn't instantaneous.
It's very possible that it tooktwo or three hours for all the
(15:21):
preparation to happen and to getready and to walk out to
Golgotha.
It's accurate to say that thesethings are both true, simply
because of the time frame thathappens here.
Verse 33 says darkness fellfrom the sixth to the ninth hour
, which would have been noon tothree, now, steve.
(15:41):
It also says here that he wascrucified in between these two
thieves.
What do we think of when wehave Jesus crucified between
thieves?
Speaker 2 (15:52):
What I think of is you have an innocent person
being crucified, put to death,amongst two guilty parties,
people that were there becausethey had been found guilty and
been sentenced to death.
So that's the picture that I seeyou have an innocent person in
the middle along with these twothieves.
(16:14):
The other thing that's going on,glenn, at this nine o'clock
hour that's a parallel to theLamb of God, the Passover lamb
for all of us.
As John put it behold the lambthat takes away the sin of the
world is that at nine o'clock inthe morning, the priests up on
the Temple Mount weresacrificing their Passover lambs
(16:39):
that they were going to eat.
Later.
That day, the day before theactual Passover, they're busy up
on the Temple Mount sacrificingall the lambs for the people to
have and to eat at theirPassover meals.
So the next day, the nextmorning, at nine o'clock, the
priests are sacrificing theirlambs that they're going to eat
(17:03):
later on.
So here you have Jesus, thelamb that takes away the sin of
the world, at nine o'clock,being sacrificed at the same
time that you have the templepriests up on the temple mount
doing the same thing,sacrificing their Passover lambs
.
I don't think that it's amistake that this is happening.
(17:26):
God is drawing a parallelbetween the two the sacrifice
for the world and the leadershipup there doing the same thing,
the ones that have rejectedJesus, yet they still don't
realize what truly is going onand taking place at this
critical time in history.
Speaker 1 (17:45):
Verse 26 says the inscription of the charge
against him read the King of theJews.
Now, part of this is becausethe Romans would, of course, do
this near a gate or a roadwayoutside the city so that when
visitors came they would see thepunishment that happens to
criminals and they would put thecharge of why this person was
(18:10):
crucified on a placard and postit next to the dying or dead
person.
You imagine these two thieves.
Or imagine if you were avisitor walking into Jerusalem
and you see these horriblytortured people on a cross and
the sign next to it says thief.
Well, what's it going to do?
It's going to make you veryaware not to steal anything.
(18:33):
In our day we tend to arrestthieves and then let them go and
don't really punish themquickly, but in those days they
didn't have a whole lot ofthievery.
Simply because you had a verygood incentive I don't want to
be out there on that cross as athief.
It was quite a profound thingthat would diminish thievery and
(18:54):
crime.
They had to put a crime onJesus.
Pilate knew we read fromprevious sessions on Jesus.
Pilate knew we read fromprevious sessions.
Pilate knew that he was reallydoing this out of envy when he
put the king of the Jews.
We can quite imagine this wasPilate sort of poking the eye to
the Jewish leadership this isyour king, we're crucifying him
(19:15):
because he's your king.
To the Roman governor, pilate,this was okay, this is your king
.
This poor beggar that's beencrucified.
The Jews, that kind ofmanipulated Pilate into
crucifying this innocent man.
Pilate knew Jesus was innocent.
It told us that this wasPilate's way of kind of giving a
(19:36):
tease or a poke in the eye tothe Jewish leadership, saying
all you Jews that think you'reso haughty, this is your king.
Well, at the same time, it wasalso profound.
Pilate probably didn't realizethat he was actually giving the
truth, because Jesus is the trueking of the Jews.
Steve, there's just so muchmeaning in each of these things
(19:58):
in this story.
Speaker 2 (19:59):
I think it's a way of showing dominance, too, of the
Roman government over the Jewishpeople, because again there
have been uprisings, and I thinkthat Pilate possibly was taking
an opportunity to show this iswhat happens to your people that
want to uprise against us andclaim to be king of your people,
(20:21):
the Jews.
Here's what happens to them.
But you've hit the nail on thehead.
Pilate was really prodding theleadership because, remember,
they didn't want him to becalled a king, they didn't want
him to be noted that way.
They used that as an accusationagainst him so that Pilate
would carry out the sentence tocrucify him, but they really
(20:46):
didn't believe in it.
So it's definitely a jab at theleadership as to who he was.
Speaker 1 (20:53):
Verse 30, the Jewish leaders that were out there
poking fun at him were yellingup to Jesus save yourself and
come down from the cross.
Of course, this is full ofirony, simply because, I mean,
jesus did have the power to Imean he was God incarnate have
(21:15):
the power to.
I mean he was God incarnate, hehad the power to come down off
of the cross and save himself.
But what would happen if he didcome down off of the cross?
What's the irony here, steve?
Speaker 2 (21:22):
Well, I think the irony is they say come down so
that then we might believeThey've been given plenty of
miracles that he's donethroughout his three-year
ministry.
Miracles that he's donethroughout his three-year
ministry, plenty of opportunityto come to the realization of
who he is, to change their mind,to repent is what that word
means about who he is as theMessiah.
(21:43):
They wouldn't have believed.
Even if he would have come down, they still would not have
believed.
Their heart was hardened.
This is not something that'sgoing to happen.
It's something that they'rejust again mocking him with.
Speaker 1 (21:54):
And of course he had the power again to come down off
the cross.
They were saying save yourself,come down off the cross.
Well, if he saved himself andcame down, he wouldn't be saving
them, he wouldn't have theopportunity to save them.
If he came down, then theywould end up dying in their sins
.
But because he didn't savehimself, then now he could save
(22:17):
them and he could save you andhe could save me.
In verse 32, the Jewish leaderssay let this Christ, king of
Israel, now come down from thecross that we may see and
believe.
And you just pointed out, steve, they'd already seen.
Even if he came down, I don'tthink they would have believed,
(22:37):
simply because they had alreadyseen things and rejected that If
he came down off the cross,then he wouldn't be able to pay
for their sins.
Let's go ahead and read thenext section.
Starting in verse 33, says thiswhen the sixth hour came,
darkness fell over the wholeland until the ninth hour.
At the ninth hour, jesus criedout with a loud voice Eloi, eloi
(23:02):
, lama sabachthani, which istranslated my God, my God, why
have you forsaken me?
When some of the bystandersheard it, they began saying
Behold, he is calling for Elijah.
Some ran and filled a spongewith sour wine, put it on a reed
and gave him a drink, sayingLet us see whether Elijah will
(23:24):
come to take him down.
And Jesus uttered a loud cry andbreathed his last and the veil
of the temple was torn in twofrom top to bottom.
When the centurion who wasstanding right in front of him
saw the way he breathed his last, he said truly, this man was
the Son of God.
There were also some womenlooking on from a distance,
(23:47):
among whom were Mary, magdaleneand Mary, the mother of James
the less, and Joseph and Salome.
When he was in Galilee, theyused to follow him and minister
to him, and there were manyother women who came up with him
to Jerusalem.
Verse 33 says the sixth hour,which is noon.
Then it says there was darknessfor three hours, starting at
(24:10):
noon.
What is the significance, Steve, of the darkness here for this
period of time in the middle ofthe day?
Speaker 2 (24:16):
It normally doesn't get dark.
That time of day is thesignificance of it.
It's the sixth hour would havebeen noon.
That's when the sun is at itshighest peak.
For it to become completelydark is out of the ordinary.
It's really even supernatural.
Speaker 1 (24:33):
It's showing that the heavens are out of balance.
Darkness in the middle of theday, from noon to three, just
doesn't happen right.
So it's showing there'ssomething out of balance.
There's something wrong innature here.
Bible teachers claim that thisis the Father hiding the
horribleness of the cross.
Very possibly, but at a minimumit was a sign saying that
(24:55):
something very dark is happeninghere, and it is.
Jesus took on the sin of theworld.
Jesus was the light of theworld and when he dies the light
goes out.
The darkness is also a symbolof judgment, of God's severe
wrath being poured out.
There was not only darkness onthe land, but darkness in the
(25:17):
hearts of the people crucifyingJesus.
There have been, of course,liberal theologians that have
tried to explain away miracles,saying well, this was the
eclipse of the sun or somethingsimilar, but this had to be
supernatural.
It was not a natural event.
Passover, which is when thisoccurs, always occurs on a full
(25:38):
moon.
It's not possible to have asolar eclipse when there's a
full moon because of theposition of the sun and the
earth.
It is a supernatural darknessbrought on by God, the Father,
to draw a veil over the darkestevent in human history, which is
Jesus taking on the sin of theworld.
(25:59):
Then, in verse 34, what doesJesus say here?
What is he saying and why doeshe say?
Speaker 2 (26:06):
this.
He says my God, my God, whyhave you forsaken me?
This is the very first verse ofPsalm 22 that you mentioned
earlier in the session.
People have looked at this andsaid he's crying out for Elijah,
as what's given here in thetestimony of Mark.
But I think Glenn is that he isreciting Psalm 22 to himself as
(26:29):
he is going through this painof the crucifixion, because at
the very end of it he says it isfinished.
That's really how Psalm 22 ends.
Psalm 22 ends roughly I'mparaphrasing, but it's been
completed.
So I personally think thatJesus is going through and
reciting Psalm 22.
(26:50):
Now, the people of the day, thescholars, they would have
recognized that this is thefirst verse of Psalm 22.
So in a way, I think it's himpointing them to this event of
the crucifixion.
This is being a prophesiedevent of the Messiah being
crucified, by pointing thescholars and the people back to
(27:14):
Psalm 22.
In other words, a way of go andread it.
I'm reciting the first versehere.
Go read Psalm 22.
It's speaking about me andwhat's happening right now.
Speaker 1 (27:23):
Right, exactly.
And again, I would encourageall of our listeners go back and
read Psalm 22.
What you'll see is acrucifixion from Jesus'
perspective, as he's hanging onthe cross.
He's giving a first-persondescription of what he is seeing
.
It's all the way down to theypierced my hands and my feet,
what his body feels like, whathe's seeing with the people
(27:45):
around him.
It's most amazing.
Then, in verse 34, again, noticethat Mark accurately translates
the Aramaic to the Greek.
The Eloi, eloi lama sabachthaniwas an Aramaic phrase that has
been translated into the Greek.
Mark knew how to translatethings, so there's no issue
translating between languages.
(28:06):
All of our modern translatorsare all quite good as well, so
we can trust all of our moderntranslations.
Verse 35, the people around himmisunderstood what he was
saying and thought he was cryingout for Elijah.
He was actually quoting, as wesaid, psalm 22.
Verse 36, they gave Jesus alittle bit of vinegar, sour wine
(28:28):
, when he was at the point ofdeath.
This was was again to fulfillprophecy, because Psalm 69, 21
talks about giving vinegar todrink.
Even in death, he wasfulfilling prophecy.
Verse 37 is where he dies.
He says he cried out loudly andwhatever it was that happened
(28:50):
when he died.
The centurion saw this and sayswhat?
What did?
The centurion saw this and sayswhat?
What did the centurion say,steve?
Speaker 2 (28:57):
He says truly, this man was the son of God.
He, I think, became a believerin who Jesus was at that moment.
Speaker 1 (29:05):
Remember Jesus had been beaten.
He'd been up all night, hadn'teaten in a while.
He was severely, severelybeaten before he got to the
cross.
Now he's been on the crossbleeding out, yet he still had
the energy to cry out loudly.
He cried out with a loud voiceand we learned from the other
(29:27):
Gospels.
He said to Telestai it isfinished, which is a legal term.
He said that I've paid it all.
It's over with.
I've paid the full price infull.
And that's when he gave up hisspirit.
Even at the end, he was in fullcontrol.
No one took his life.
He gave it.
He still had the strength tocry out loudly that everything
(29:51):
was finished.
Jesus died because he gave uphis spirit.
No one took it from him.
So it has here this.
However it was, he died.
There was something about itthat this rusty old centurion
remember.
This centurion, it was his jobto execute people.
He was the executioner.
He saw many deaths.
(30:12):
He was not squeamish aboutseeing people die.
Yet there was somethingdifferent about this one.
When Jesus gave up his spirit,the centurion noticed this one's
different and said this is theSon of God and again, we've
pointed this out all along theGospels Son of means having the
same nature of the Gospels.
(30:36):
Son of means having the samenature of, and so son of God
means having the same nature asGod.
This centurion realized thatthis was God that died on the
cross.
Not God in the sense of God'snature that died, but God in the
sense of God the Son's humannature died.
Then, in verse 40 and 41, whatdoes it say?
Speaker 2 (30:50):
about the women, that there were women looking on
from a distance, and these arewomen that had come with him
from Galilee.
These are a group of women thathave been with him as he has
gone about his ministry andthey're still following him and
they're even at his death,albeit, it says, from a distance
(31:12):
.
They're watching what's goingon.
Speaker 1 (31:15):
These women stayed when the men left.
The men scattered, but thewomen, if we follow the
description through, they hadfollowed him from Galilee, it
says in verse 41, which meansthey were with him all the way
from Galilee, all the way in.
They would minister to him,they would meet his needs.
They would bring him him.
They would meet his needs.
They would bring him things,bring him food, bring him water,
(31:36):
help him with whatever hisneeds might be.
They stuck with him when it gotugly.
When the men didn't.
The men ran away.
They stayed there and watched.
They followed Jesus all the wayto the cross.
They followed the body down tothe grave and saw them roll the
stone in place Chapter 16, verse1,.
(31:58):
They were there the followingmorning when he rose.
This tells us not only thatthese women were strong enough.
They loved their Lord.
They never wavered.
They did their role, which wasto minister to him.
Even when others ran, they werefaithful.
It also tells us that there'sno way that anyone could get
(32:20):
mixed up on who actually died onthe cross, whose body went into
which grave, where the gravewas, all those things, because
there was eyewitnesses all alongthe way, all the way from
Galilee through Jerusalem to thecross, to the grave and to the
resurrection.
Steve, that tells us that wecan trust these eyewitness
(32:41):
accounts.
There's no way the wrong persondied on the cross.
There's no way they got thebody mixed up.
The most important lesson,though, is that these women
stayed faithful.
Speaker 2 (32:52):
Yes, and this is not the end of the story.
So many times we see depictionsof Jesus on the cross, but
that's not the end.
The real exciting part iswhat's coming next, and that
he's going to be resurrectedfrom the grave, and we're going
to find that out in our nextsession in the verses that we go
through.
Speaker 1 (33:11):
We'll see you next time as we continue to reason
through the Bible.
Speaker 2 (33:15):
Thank you so much for watching and listening.
May God bless you.
The most important event in human history is Jesus'
death on the cross.
The most significant is hisdeath and his resurrection.
We're going to deal with thattoday.
Jesus' death on the cross.
It's the high point or youcould even describe low point of
the gospel.
It's the low point for Jesusbecause he is persecuted by
(00:43):
everyone around him, but for usit's the most meaningful because
it provides the way back to theLord God.
Hi, my name's Glenn.
I'm here with Steve.
We have a ministry we callReasoning Through the Bible.
Today we're going to find againJesus' death on the cross.
So if you have your copy of theBible, open it to Mark, chapter
(01:05):
15, and we're going to go aheadand start here.
Steve, can you start in verse22 and read to verse?
Speaker 2 (01:12):
32?
.
Then they brought him to theplace Golgotha, which is
translated place of a skull.
They tried to give him winemixed with myrrh, but he did not
take it, and they crucified himand divided up his garments
among themselves, casting lotsfor them to decide what each man
should take.
It was the third hour when theycrucified him.
(01:34):
The inscription of the chargeagainst him read the King of the
Jews.
They crucified two robbers withhim, one on his right and one
on his left, and the scripturewas fulfilled, which said and he
was numbered with transgressors.
Those passing by were hurlingabuse at him, wagging their
heads and saying Ha, you who aregoing to destroy the temple and
(01:59):
rebuild it in three days, saveyourself and come down from the
cross.
In the same way, the chiefpriests also, along with the
scribes, were mocking him amongthemselves and saying he saved
others.
He cannot save himself.
Let this Christ, the King ofIsrael, now come down from the
cross so that we might see andbelieve.
(02:20):
Those who were crucified withhim were also insulting him.
Speaker 1 (02:25):
We have here everyone who has turned their backs on
Jesus.
Even the thieves on each sideof him were ridiculing him and
insulting him.
This is again Jesus' death onthe cross, and it is most
significant to our faith.
Let's walk through this passageand we'll learn many things.
In verse 22, they took himoutside the city of Jerusalem,
(02:48):
outside the walls, to a placecalled Golgotha or the place of
a skull.
Now, still today, there's aplace that you can go to
Jerusalem and it looks similarto a skull.
There's no way of knowingwhether that is the place that
Jesus died on Could be.
The modern one is more of atourist attraction than the
(03:08):
actual place.
Christian traditions would holdthat this very spot where Jesus
died on the cross was the sameexact spot that Abraham
sacrificed Isaac.
Now, there's no way of knowingthat, but we do know that God
specified both locations.
He told Abraham the exact spotto sacrifice Isaac, and the
(03:33):
exact spot where Jerusalem wasto be located was chosen by God
as well.
So it would be like our Lord toconnect those two events,
because the be like our Lord toconnect those two events,
because the sacrifice of Isaacwas a foreshadow of the death of
God's own Son, jesus on thecross.
But again, we have no way ofreally knowing the exact
(03:55):
location.
So, steve, what are yourthoughts with this idea of Jesus
being crucified outside thecity?
Speaker 2 (04:03):
Well, it fulfills prophecy one that the criminals
were to be crucified outside thecity.
Also, that the Messiah wasgoing to be crucified or put
onto a tree.
It says cursed all those whoare on a tree.
Glenn, when you say Abrahamsacrificed Isaac, I know what
(04:24):
you're talking about.
He obviously didn't reallysacrifice Isaac.
He attempted to sacrifice him.
He was following God's ordersand we went through that whole
story when we went throughGenesis there.
But I just want to have somepeople that might not be
familiar with it that Abrahamdidn't actually sacrifice him.
I don't feel that that was theplace where he did it, because I
(04:47):
think it was more up where thetemple actually was, which was
kind of a high place there onthe temple mount.
I kind of think that that'swhere it was and the temple holy
of holies was over that placewhere Abraham was, but for sure
it was there in the Jerusalemarea called Mount Moriah back
there in Genesis.
(05:08):
As to where it was and whetherit was the actual Golgotha
outside the city or there on theTemple Mount area where Abraham
was, I still think that God isconnecting both of those areas.
Here's the reason why isbecause whenever Abraham went up
with Isaac and Isaac askedAbraham.
(05:29):
He said, father, I see that youhave the wood, I see that you
have the fire, yet I don't seewhere the sacrifice is.
And Abraham said God willprovide for himself.
The sacrifice, and God did andthis is exactly what God is
doing here in Jesus Christ is heis providing himself as the
(05:52):
satisfactory sacrifice, thepropitiation that is needed in
order to pay for our sin debt.
Speaker 1 (06:00):
Verse 23 here says they tried to give him wine
mixed with myrrh, but he did nottake it.
Now why would he refuse thewine mixed with myrrh?
Speaker 2 (06:10):
This was a concoction that they would give to the
people that they were crucifyingto dull the pain that they were
experiencing.
Crucifixion was extremely,extremely painful and cruel.
The people would hang, theirarms outstretched, their feet
would be nailed to the cross, aswell as their hands.
In order to breathe, they wouldhave to push up with their feet
(06:34):
so that they could catch theirbreath.
Then they would hang once againand it would obstruct their
breathing, their diaphragm.
So you had this repetitiveaction of them pushing up with
their feet that was nailed tothe cross and then hanging from
the cross with their handsconstantly.
This was a mixture that theywould give to them to help dull
(06:57):
the pain.
Well, jesus didn't want his paindulled.
He didn't want his faculties tobe muddled.
He was conscious of what he wasdoing.
We've talked about that allthroughout Mark and the other
Gospels that we've gone through.
Jesus has orchestrated this.
He knows exactly what he'sdoing here at these moments when
(07:20):
he's on the cross.
He doesn't want his human mindto be muddled in any way, shape
or form.
Speaker 1 (07:26):
He didn't want anyone to accuse him of well.
He didn't really feel the pain.
That's why he refused the drug.
He took the full weight of oursin.
He took the full pain.
The full crucifixion was on himand he didn't want to take away
any of that.
He paid the full price.
(07:47):
The other connection that Ialways think of is the myrrh.
Again, was a type of drug, butremember, way back at Jesus'
birth, the wise men broughtgifts of myrrh.
The myrrh was used at his birthand at his death.
The myrrh was a spice, it was atype of drug and it was given
to him at his birth and given tohim at his death, or at least
(08:12):
it appeared.
He didn't take it at eitherplace.
But the connection between thebirth and the death was that
Jesus came to die.
His purpose for coming to earth, from the very day he was born,
was to die on a cross.
That's the connection.
He came here to pay for my sinand for your sin.
Then, in verse 24, it merelysays and they crucified him.
(08:35):
A simple sentence.
And they crucified him.
But there's a lot packed inthere.
Jesus' death was ugly andhorrible, yet it has the
greatest meaning.
It was very, very gruesome.
All it says here is theycrucified him.
Steve, why doesn't any of theGospels go into any of the
(08:58):
gruesome details about thecrucifixion?
You mentioned a couple, but itwas very horrible.
I've heard medical explanationsof what happens to a human body
when they go through thisprocess, yet the Gospels mention
none of this.
All it says is they crucifiedhim.
(09:18):
Why does it go into any of thereally horrible, gory details?
Speaker 2 (09:23):
Because the people of the first century at the time
that this was written, they knewwhat crucifixion was.
It happened all the time.
It wasn't any mystery to themwhat crucifixion was.
It would be like in our daywell, they executed him.
Well, how do they executepeople today?
(09:43):
They do it in a certain way.
We're familiar with what it isgiving them drugs here in the
country where we live.
In past times it might havebeen with the guillotine and
they might have said the personwas taken up and the guillotine
was used.
Well, that was chopping offtheir head.
As you go through differenteras, there's different types of
(10:06):
capital punishment and ways andmeans in order to carry that
out.
To me, glenn, this shows thatthis is an eyewitness account
that was written in thecontemporary times.
Because of that, just ascrucifixion, the people of that
era would know what crucifixionmeant.
You didn't have to go into anydetail for them when it says
(10:28):
they crucified him.
Speaker 1 (10:30):
Many of the crucifixions took a very long
time.
That was the point ofcrucifixion was that it was not
quick.
It was very slow and verypainful and it was a gory,
horrible death that, as we'regoing to learn, god draws a
darkness down upon this in thesense that it wasn't something
(10:51):
to look at.
It was to know that it happened, but it was so horrible from a
taking on of our sin and sohorrible from a physical pain
that we don't focus on the gore,we don't focus on the blood and
the sense of just a gory, human, passionate reaction.
(11:15):
We focus on the crucifixion inthe sense that he took my sin
and he took your sin.
That's the point that we havehere.
What's really interesting to meis that at one point he has
this quote Lord, lord, why haveyou forsaken me?
Which is actually the firstverse of Psalm 22.
(11:36):
If you go back and I wouldencourage our listeners go back
and read Psalm 22.
It is a first-person accountfrom Jesus' perspective as he
hangs on the cross, describingwhat he's feeling and what he's
seeing around him as he hangs onthe cross.
It's quite interesting thatPsalm 22 gives Jesus'
(12:00):
perspective on crucifixion andit was written way back before
crucifixion had even beeninvented.
We have an inspired Word of Godgiving Jesus' perspective on
his bones being out of joint,his hearts melting like wax, his
tongue is cleaving to his mouth.
(12:22):
All of this was a descriptionof the physical parts, but he
also describes what he's seeingwith these people around him
ridiculing.
The Word of God describescrucifixion in more detail in
Psalm 22 than it does in any ofthe four Gospels.
One of the things that happensto a crucified body is that it
(12:43):
dehydrates and it's a very slow,painful, horrible death.
It is the most horrible form ofexecution ever invented by man,
and it's all packed into thisword here.
In verse 24, they crucified him.
But it's the hinge point ofhistory.
The death and resurrection ofChrist is where all of history
(13:06):
rests upon.
Without that, we have no wayback to God.
With it, then, all of humancreation can be reconciled to
God through this act.
It is the most important eventthat ever happened in human
history.
Yet all it says here is theycrucified him.
Such a simple sentence, butsuch a profound one.
(13:28):
In verse 24, the soldiersgambled for the one thing that
Jesus had that was of any value,which were the clothes on his
back.
This means that he was mostprobably crucified naked.
They took his clothes andgambled for them, the crude
soldiers not realizing what wasgoing on.
But it means he was probablyeven humiliated to the point of
(13:53):
being naked and being ridiculed.
In that sense he was humiliatedentirely and thoroughly and
that was as thorough of a deathand a humiliation as possible.
Now, in verse 25, it says it wasthe third hour, which would
(14:14):
have been 9 am, and there's abit of an apologetic question,
simply because John 19.14 saysthat Pilate met with Jesus in
about the sixth hour.
So we have Mark talking aboutthe third hour and Pilate at
least John saying that Jesus metwith Pilate about the sixth
hour.
How do we reconcile this?
(14:34):
Well, first of all, mark verywell could have been using the
Jewish way of calculating time,while John may have been using
the Roman legal way, whichstarted at midnight and since
nobody really had accurateclocks back then, really hard to
say exactly when midnight was.
That's why John says about thesixth hour, which is imprecise.
(14:57):
Then also, we read this in oneminute and we think it all just
happens in one minute.
But really, preparation for thecrucifixion took some time.
Remember, the Roman soldiershad to go through a process.
They had to do it right.
All this was happening with thetrials that morning.
It wasn't instantaneous.
It's very possible that it tooktwo or three hours for all the
(15:21):
preparation to happen and to getready and to walk out to
Golgotha.
It's accurate to say that thesethings are both true, simply
because of the time frame thathappens here.
Verse 33 says darkness fellfrom the sixth to the ninth hour
, which would have been noon tothree, now, steve.
(15:41):
It also says here that he wascrucified in between these two
thieves.
What do we think of when wehave Jesus crucified between
thieves?
Speaker 2 (15:52):
What I think of is you have an innocent person
being crucified, put to death,amongst two guilty parties,
people that were there becausethey had been found guilty and
been sentenced to death.
So that's the picture that I seeyou have an innocent person in
the middle along with these twothieves.
(16:14):
The other thing that's going on,glenn, at this nine o'clock
hour that's a parallel to theLamb of God, the Passover lamb
for all of us.
As John put it behold the lambthat takes away the sin of the
world is that at nine o'clock inthe morning, the priests up on
the Temple Mount weresacrificing their Passover lambs
(16:39):
that they were going to eat.
Later.
That day, the day before theactual Passover, they're busy up
on the Temple Mount sacrificingall the lambs for the people to
have and to eat at theirPassover meals.
So the next day, the nextmorning, at nine o'clock, the
priests are sacrificing theirlambs that they're going to eat
(17:03):
later on.
So here you have Jesus, thelamb that takes away the sin of
the world, at nine o'clock,being sacrificed at the same
time that you have the templepriests up on the temple mount
doing the same thing,sacrificing their Passover lambs
.
I don't think that it's amistake that this is happening.
(17:26):
God is drawing a parallelbetween the two the sacrifice
for the world and the leadershipup there doing the same thing,
the ones that have rejectedJesus, yet they still don't
realize what truly is going onand taking place at this
critical time in history.
Speaker 1 (17:45):
Verse 26 says the inscription of the charge
against him read the King of theJews.
Now, part of this is becausethe Romans would, of course, do
this near a gate or a roadwayoutside the city so that when
visitors came they would see thepunishment that happens to
criminals and they would put thecharge of why this person was
(18:10):
crucified on a placard and postit next to the dying or dead
person.
You imagine these two thieves.
Or imagine if you were avisitor walking into Jerusalem
and you see these horriblytortured people on a cross and
the sign next to it says thief.
Well, what's it going to do?
It's going to make you veryaware not to steal anything.
(18:33):
In our day we tend to arrestthieves and then let them go and
don't really punish themquickly, but in those days they
didn't have a whole lot ofthievery.
Simply because you had a verygood incentive I don't want to
be out there on that cross as athief.
It was quite a profound thingthat would diminish thievery and
(18:54):
crime.
They had to put a crime onJesus.
Pilate knew we read fromprevious sessions on Jesus.
Pilate knew we read fromprevious sessions.
Pilate knew that he was reallydoing this out of envy when he
put the king of the Jews.
We can quite imagine this wasPilate sort of poking the eye to
the Jewish leadership this isyour king, we're crucifying him
(19:15):
because he's your king.
To the Roman governor, pilate,this was okay, this is your king
.
This poor beggar that's beencrucified.
The Jews, that kind ofmanipulated Pilate into
crucifying this innocent man.
Pilate knew Jesus was innocent.
It told us that this wasPilate's way of kind of giving a
(19:36):
tease or a poke in the eye tothe Jewish leadership, saying
all you Jews that think you'reso haughty, this is your king.
Well, at the same time, it wasalso profound.
Pilate probably didn't realizethat he was actually giving the
truth, because Jesus is the trueking of the Jews.
Steve, there's just so muchmeaning in each of these things
(19:58):
in this story.
Speaker 2 (19:59):
I think it's a way of showing dominance, too, of the
Roman government over the Jewishpeople, because again there
have been uprisings, and I thinkthat Pilate possibly was taking
an opportunity to show this iswhat happens to your people that
want to uprise against us andclaim to be king of your people,
(20:21):
the Jews.
Here's what happens to them.
But you've hit the nail on thehead.
Pilate was really prodding theleadership because, remember,
they didn't want him to becalled a king, they didn't want
him to be noted that way.
They used that as an accusationagainst him so that Pilate
would carry out the sentence tocrucify him, but they really
(20:46):
didn't believe in it.
So it's definitely a jab at theleadership as to who he was.
Speaker 1 (20:53):
Verse 30, the Jewish leaders that were out there
poking fun at him were yellingup to Jesus save yourself and
come down from the cross.
Of course, this is full ofirony, simply because, I mean,
jesus did have the power to Imean he was God incarnate have
(21:15):
the power to.
I mean he was God incarnate, hehad the power to come down off
of the cross and save himself.
But what would happen if he didcome down off of the cross?
What's the irony here, steve?
Speaker 2 (21:22):
Well, I think the irony is they say come down so
that then we might believeThey've been given plenty of
miracles that he's donethroughout his three-year
ministry.
Miracles that he's donethroughout his three-year
ministry, plenty of opportunityto come to the realization of
who he is, to change their mind,to repent is what that word
means about who he is as theMessiah.
(21:43):
They wouldn't have believed.
Even if he would have come down, they still would not have
believed.
Their heart was hardened.
This is not something that'sgoing to happen.
It's something that they'rejust again mocking him with.
Speaker 1 (21:54):
And of course he had the power again to come down off
the cross.
They were saying save yourself,come down off the cross.
Well, if he saved himself andcame down, he wouldn't be saving
them, he wouldn't have theopportunity to save them.
If he came down, then theywould end up dying in their sins
.
But because he didn't savehimself, then now he could save
(22:17):
them and he could save you andhe could save me.
In verse 32, the Jewish leaderssay let this Christ, king of
Israel, now come down from thecross that we may see and
believe.
And you just pointed out, steve, they'd already seen.
Even if he came down, I don'tthink they would have believed,
(22:37):
simply because they had alreadyseen things and rejected that If
he came down off the cross,then he wouldn't be able to pay
for their sins.
Let's go ahead and read thenext section.
Starting in verse 33, says thiswhen the sixth hour came,
darkness fell over the wholeland until the ninth hour.
At the ninth hour, jesus criedout with a loud voice Eloi, eloi
(23:02):
, lama sabachthani, which istranslated my God, my God, why
have you forsaken me?
When some of the bystandersheard it, they began saying
Behold, he is calling for Elijah.
Some ran and filled a spongewith sour wine, put it on a reed
and gave him a drink, sayingLet us see whether Elijah will
(23:24):
come to take him down.
And Jesus uttered a loud cry andbreathed his last and the veil
of the temple was torn in twofrom top to bottom.
When the centurion who wasstanding right in front of him
saw the way he breathed his last, he said truly, this man was
the Son of God.
There were also some womenlooking on from a distance,
(23:47):
among whom were Mary, magdaleneand Mary, the mother of James
the less, and Joseph and Salome.
When he was in Galilee, theyused to follow him and minister
to him, and there were manyother women who came up with him
to Jerusalem.
Verse 33 says the sixth hour,which is noon.
Then it says there was darknessfor three hours, starting at
(24:10):
noon.
What is the significance, Steve, of the darkness here for this
period of time in the middle ofthe day?
Speaker 2 (24:16):
It normally doesn't get dark.
That time of day is thesignificance of it.
It's the sixth hour would havebeen noon.
That's when the sun is at itshighest peak.
For it to become completelydark is out of the ordinary.
It's really even supernatural.
Speaker 1 (24:33):
It's showing that the heavens are out of balance.
Darkness in the middle of theday, from noon to three, just
doesn't happen right.
So it's showing there'ssomething out of balance.
There's something wrong innature here.
Bible teachers claim that thisis the Father hiding the
horribleness of the cross.
Very possibly, but at a minimumit was a sign saying that
(24:55):
something very dark is happeninghere, and it is.
Jesus took on the sin of theworld.
Jesus was the light of theworld and when he dies the light
goes out.
The darkness is also a symbolof judgment, of God's severe
wrath being poured out.
There was not only darkness onthe land, but darkness in the
(25:17):
hearts of the people crucifyingJesus.
There have been, of course,liberal theologians that have
tried to explain away miracles,saying well, this was the
eclipse of the sun or somethingsimilar, but this had to be
supernatural.
It was not a natural event.
Passover, which is when thisoccurs, always occurs on a full
(25:38):
moon.
It's not possible to have asolar eclipse when there's a
full moon because of theposition of the sun and the
earth.
It is a supernatural darknessbrought on by God, the Father,
to draw a veil over the darkestevent in human history, which is
Jesus taking on the sin of theworld.
(25:59):
Then, in verse 34, what doesJesus say here?
What is he saying and why doeshe say?
Speaker 2 (26:06):
this.
He says my God, my God, whyhave you forsaken me?
This is the very first verse ofPsalm 22 that you mentioned
earlier in the session.
People have looked at this andsaid he's crying out for Elijah,
as what's given here in thetestimony of Mark.
But I think Glenn is that he isreciting Psalm 22 to himself as
(26:29):
he is going through this painof the crucifixion, because at
the very end of it he says it isfinished.
That's really how Psalm 22 ends.
Psalm 22 ends roughly I'mparaphrasing, but it's been
completed.
So I personally think thatJesus is going through and
reciting Psalm 22.
(26:50):
Now, the people of the day, thescholars, they would have
recognized that this is thefirst verse of Psalm 22.
So in a way, I think it's himpointing them to this event of
the crucifixion.
This is being a prophesiedevent of the Messiah being
crucified, by pointing thescholars and the people back to
(27:14):
Psalm 22.
In other words, a way of go andread it.
I'm reciting the first versehere.
Go read Psalm 22.
It's speaking about me andwhat's happening right now.
Speaker 1 (27:23):
Right, exactly.
And again, I would encourageall of our listeners go back and
read Psalm 22.
What you'll see is acrucifixion from Jesus'
perspective, as he's hanging onthe cross.
He's giving a first-persondescription of what he is seeing
.
It's all the way down to theypierced my hands and my feet,
what his body feels like, whathe's seeing with the people
(27:45):
around him.
It's most amazing.
Then, in verse 34, again, noticethat Mark accurately translates
the Aramaic to the Greek.
The Eloi, eloi lama sabachthaniwas an Aramaic phrase that has
been translated into the Greek.
Mark knew how to translatethings, so there's no issue
translating between languages.
(28:06):
All of our modern translatorsare all quite good as well, so
we can trust all of our moderntranslations.
Verse 35, the people around himmisunderstood what he was
saying and thought he was cryingout for Elijah.
He was actually quoting, as wesaid, psalm 22.
Verse 36, they gave Jesus alittle bit of vinegar, sour wine
(28:28):
, when he was at the point ofdeath.
This was was again to fulfillprophecy, because Psalm 69, 21
talks about giving vinegar todrink.
Even in death, he wasfulfilling prophecy.
Verse 37 is where he dies.
He says he cried out loudly andwhatever it was that happened
(28:50):
when he died.
The centurion saw this and sayswhat?
What did?
The centurion saw this and sayswhat?
What did the centurion say,steve?
Speaker 2 (28:57):
He says truly, this man was the son of God.
He, I think, became a believerin who Jesus was at that moment.
Speaker 1 (29:05):
Remember Jesus had been beaten.
He'd been up all night, hadn'teaten in a while.
He was severely, severelybeaten before he got to the
cross.
Now he's been on the crossbleeding out, yet he still had
the energy to cry out loudly.
He cried out with a loud voiceand we learned from the other
(29:27):
Gospels.
He said to Telestai it isfinished, which is a legal term.
He said that I've paid it all.
It's over with.
I've paid the full price infull.
And that's when he gave up hisspirit.
Even at the end, he was in fullcontrol.
No one took his life.
He gave it.
He still had the strength tocry out loudly that everything
(29:51):
was finished.
Jesus died because he gave uphis spirit.
No one took it from him.
So it has here this.
However it was, he died.
There was something about itthat this rusty old centurion
remember.
This centurion, it was his jobto execute people.
He was the executioner.
He saw many deaths.
(30:12):
He was not squeamish aboutseeing people die.
Yet there was somethingdifferent about this one.
When Jesus gave up his spirit,the centurion noticed this one's
different and said this is theSon of God and again, we've
pointed this out all along theGospels Son of means having the
same nature of the Gospels.
(30:36):
Son of means having the samenature of, and so son of God
means having the same nature asGod.
This centurion realized thatthis was God that died on the
cross.
Not God in the sense of God'snature that died, but God in the
sense of God the Son's humannature died.
Then, in verse 40 and 41, whatdoes it say?
Speaker 2 (30:50):
about the women, that there were women looking on
from a distance, and these arewomen that had come with him
from Galilee.
These are a group of women thathave been with him as he has
gone about his ministry andthey're still following him and
they're even at his death,albeit, it says, from a distance
(31:12):
.
They're watching what's goingon.
Speaker 1 (31:15):
These women stayed when the men left.
The men scattered, but thewomen, if we follow the
description through, they hadfollowed him from Galilee, it
says in verse 41, which meansthey were with him all the way
from Galilee, all the way in.
They would minister to him,they would meet his needs.
They would bring him him.
They would meet his needs.
They would bring him things,bring him food, bring him water,
(31:36):
help him with whatever hisneeds might be.
They stuck with him when it gotugly.
When the men didn't.
The men ran away.
They stayed there and watched.
They followed Jesus all the wayto the cross.
They followed the body down tothe grave and saw them roll the
stone in place Chapter 16, verse1,.
(31:58):
They were there the followingmorning when he rose.
This tells us not only thatthese women were strong enough.
They loved their Lord.
They never wavered.
They did their role, which wasto minister to him.
Even when others ran, they werefaithful.
It also tells us that there'sno way that anyone could get
(32:20):
mixed up on who actually died onthe cross, whose body went into
which grave, where the gravewas, all those things, because
there was eyewitnesses all alongthe way, all the way from
Galilee through Jerusalem to thecross, to the grave and to the
resurrection.
Steve, that tells us that wecan trust these eyewitness
(32:41):
accounts.
There's no way the wrong persondied on the cross.
There's no way they got thebody mixed up.
The most important lesson,though, is that these women
stayed faithful.
Speaker 2 (32:52):
Yes, and this is not the end of the story.
So many times we see depictionsof Jesus on the cross, but
that's not the end.
The real exciting part iswhat's coming next, and that
he's going to be resurrectedfrom the grave, and we're going
to find that out in our nextsession in the verses that we go
through.
Speaker 1 (33:11):
We'll see you next time as we continue to reason
through the Bible.
Speaker 2 (33:15):
Thank you so much for watching and listening.
May God bless you.
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